Gershom Scholem: A Life in Letters, 1914-1982 Edited and translated by Anthony David Skinner (Harvard University Press, 512 pp., $35) Click here to purchase the book. I. I. When the Baal Shem Tov had to do something very hard, he went out into the woods, lit a fire, and said a prayer, and the task was done. In the next generation, when his disciple had to do a difficult thing, he also went out into the woods. He could no longer light the fire, but he said the prayer, and that was enough.
Not since that lofty spiritualist Dag Hammarskjold has there been a U. N. secretary-general whom the worthy have so taken to their bosoms. A great moral aura attaches to Kofi Annan, even though--as a lesser U.N. official in both bloody Bosnia and bloodier Rwanda--he kept armed multinational forces under his command from impeding the macabre work of mass murderers. But, at the Secretariat, the salient comparisons are to ex-Nazi Kurt Waldheim. So it is not surprising that Annan considers himself the embodiment of all that is virtuous in world affairs.
In George W. Bush's post-September 11, 2001, vision, our nation faces serious risks only if it fails to use decisively our vast military power. We are, after all, the world's hyperpower, the country whose military capacity outranks that of the next 20 nations combined. According to Bush, that power can be translated into national security, if we are steadfast enough to use it, by carrying the war on terrorism to the terrorists and to rogue states like Iraq.
A Race Against Death: Peter Bergson, America, and the Holocaust by David S. Wyman and Rafael Medoff (The New Press, 269 pp., $26.95) Twenty-five years ago, while researching Holocaust history for the Joint Distribution Committee in New York, and as I was preparing to immigrate to Israel, I came across a clipping from The New York Times from 1936.
Beyond the Conceivable: Studies on Germany, Nazism, and the Holocaust by Dan Diner (University of California, 286 pp., $45) Click here to purchase the book.What is the connection between the collective memory of Germans and Jews and the epistemology of historical scholarship about the Holocaust? What roles do political history and social history play in this enterprise? Why has there been a trend toward universalizing the causes of the Holocaust in both collective memory and historical method, and what are the arguments for a reassertion of historical specificity?
BERLIN, GERMANY It's evening, and the only light on the second floor of Jakob-Kaiser-Haus, the building where members of the Bundestag have their offices, is coming from Cem Oezdemir's suite. Inside, the 36-year-old Oezdemir, who in 1994 became the first person of Turkish descent ever elected to the Bundestag, is describing his hopes for Germany. "What is my goal? It is the kind of hyphenated identity that takes place in your country," he says. "I am Moslem by birth; I am a Moslem like Catholics are Catholics.
I. That investment in education is critical for economic growth, improved health, and social progress is beyond question. That poverty is a scourge that the international aid community and industrialized countries should work to eradicate is also beyond question. There is also no doubt that terrorism is a scourge of the contemporary world.
Berlin, Germany Over the past few months Americans have awakened to the right-wing, anti-immigrant nationalism growing across Europe. On April 21, far-right presidential candidate Jean-Marie Le Pen garnered a shocking second place in the first round of French elections. Barely two weeks later Dutch anti-immigrant leader Pim Fortuyn was assassinated; in elections nine days after that, his party joined the Christian Democrats (CDA) in ousting Holland's long-standing Labor government.
The Invisible Masterpiece By Hans Belting Translated by Helen Atkins (University of Chicago Press, 480 pp., $45) Never was there more optimistic nonsense written about abstract art than in Germany after World War II. Abstraction, many artists and critics hoped, would guide the German public back to universal spiritual ideals and reconcile them with European civilization. The Germans were discovering abstract art anew after long years of National Socialist philistinism.
A World Made New: Eleanor Roosevelt and the Universal Declaration of Human Rights by Mary Ann Glendon (Random House, 333 pp., $25.95) Are rights universal? Can diverse people, across religious and ethnic differences, agree about what rights people have? Might it be possible to produce agreements about the content of rights among people from different nations--not simply England, America, Germany, and France, but China, Russia, Pakistan, Saudi Arabia, India, Iran, Kenya, Egypt, Uganda, Cuba, and Japan, too? What would such an agreement look like?